Study the Teachings of Ifa

Ogbe Irete

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Ogbe-Dante a di fa loko kan fun Orumila omi ku a orubo kafa lafun Ifa

"The tree that Olorun has planted,
Nobody can rip from its roots."

The Entire world will do it's best to harm you,
But the God of the Sky, continues to give you his blessing.

In this Ifa it is likely that the Awo will separate from the Oluo, This is the Ifa where Oddua called together all the townspeople to verify the ebo that was to be done to celebrate the new Name.

This is where OgbeAte abandoned Ifa in the river, and later retrieved it with an Eba that Orumila marked for him inside a fish. The son of this Ifa grows up with little adult supervision.
It is forbidden in this Ifa, that the Awo place his desire on any married women, particularly any women who are active within a religion.

A great deal of meditation, contemplation and philosophy is needed to solve the riddle of this Ifa Ordu. The Awo could use a strong character to be able to decline the temptation that he will experience. Because the gods favor you, and show their attention. The forces of the evil ones are always ready to tempt you into disgrace. You must give up all things that could cause an addiction.
You must receive the Knife and Essence of the Creator.

Ifa Says: That if this is a man, he likes to look at other women, that you like to drink and be the center of attention. That you can be merchant That you like to party and have a real good time. But you will always have problems brought to you by the women in your life. They will cause many a headache. That you are possible a son of Odduwa or Obatala, these orisha are with you, and have benefited you in the past. Particular in financial matters.

Ifa Says: That you could be the spiritual son of Oddua or Obatala, these orisha have helped you in the past, particularly in financial matters.
This ordun mentions that you have been raised away from the supervision of your father. You have practically been raised by other adult figures.
Or it may be that you have been at odds with him, if this is so then go to him and give him some sort of satisfaction. If he is past, offer him a prayer and a mass in his name, ask for his blessing everyday.

Ifa Says: That it is possible that you will separate and go a different path than your Oluo, but try by all means to keep that from occurring.
The Awo must also take care never to renounce Ifa. Not to be disrespectful to Orumila and never to sleep with his female followers.
Ogbe Ate must take care not to go from King to Slave. This Amo has or should have Oddudua and Olofi, if it is a women, she speaks badly of her lovers, and this will become known. There is a pending promise given to Shango, that has not been kept.

Ifa Says: The person being read, has Ocha, or knows something about them. A male child may have a path to Ifa. The friends you think you have are not real. Your real friends you cast aside.
(this is incomplete)

This is where Ogbedande was betrayed by Oberekuntele
In the land  of Guere fun fun
There where two Awo of Ifa, they were twins and both had the same ordun Ogbe Irete.
one was called Ogbedande and the other Oberekuntele, both were dedicated to the cult of Ifa and Osain and they had many godson between the two of them but Ogbedande was always considered the most gifted because of his knowledge and recognized abilities, and this causes an envy to form in the heart of Oberekuntele

He began to think about how to betray his brother.
Ogbedande was not distrustful of Oberekuntele and shared his secrets and plans with him.
including where he kept his Ifa Ikin.

Oberekuntele made Osain magic which changed him into the form of a mouse, he then went to the home of Ogbedande and  was able to observe and discover the hiding place for the ikini of OgbeDande, this mouse started to replace the odara (good) Ikin, with Ikini that had become ofo (bad). The Ikini odara the mouse then took to the river and threw them into the water one by one,

Iyalorde was out at the river that day, and  saw the Ikini fall. She picked them up and kept each one.

Ogbedande began to lose his mind, his Ifa was Ofo, he lived with Yemaya at that time and while she was asleep he saw an appearance of his father who told him of the treason that Oberekuntele had done.

Then Yemaya said to Ogbedande, I will make right this treason at the waters edge,
Then she tricked Oberekuntele, telling him he was about to learn a great secret.
When they got to the shore, Yemaya began to sing... "Awo leko Oberekuntele eni meyi kofo ofo aleko leya." Oberekuntele when he hears this and realizes they have uncovered his treason, Oberekuntele trys to escape by becoming an ekutele (mouse), but Yemaya hits him and he drowns in the sea. Then in front of Orunla and Olofin she cut off his head and I kept it to make Aboteku that is the Aboran that Ogbedande uses when he makes ebo with two ardie dun dun at the house of Iyalorde, to recover his odara Ikin.

Note: this Ifa has a great deal to do with the human psyche, Ogbedande and Oberekuntele are one same one. Twins in spirit within a single body.
Ogbedande must fight against himself, and keep from sabotaging himself throughout his life.
In Yoruba, Oberekuntele means; Obe, that that has the figure of the mouse.

Another Ifa Story :

Ogbe-Ate was a Awo that was very disobedient, Orunmila would ask him for different things from time to time through Ifa readings,
Because of his manner he attracted enemies, aside from those that envied him his abilities in Ifa.
The Ache which with he dealt with life, and how fortunate he seemed to be.
There came a day when Orumila surprised Ogbe-Ate, just the day before Orumila had asked him to perform a rogacion, This day Ifa asked for a fish to be given to Ogbe-Ates head. He went out to the river, to catch the fish for his Ifa, as he began to have trouble, Ogbe-Ate grew increasingly frustrated, he then grabbed his Ikin and threw them all into the water.
At this time, several women had gone out to the river to wash their clothes, they saw out of the corner of their eyes, Ogbe-Ate throwing something into the water. Some of the women went out and told the guards they had seen someone threw garbage into the water. This caused the guards to set out and find Ogbe-Ate.
Before the guards could catch Ogbe-Ate, he realized just what he had done, and he began to plead and beg Orumila for forgiveness. Ogbe-Ate sat at the edge of the river, and began to invoke Orumila. As the guards approached, they found him using his fingers to draw an Ate in the mud, and using river rocks, to cats the Ordun. Ogbe-Ate told the guards, that he was a diviner, and had just begun to cast Ifa, could they please wait a moment while he finished his work. The guards curious, and never having seen a Babalawo, wanted to give him the time.
Ogbe-Ate used the moment, to tell each one a little about themselves, to one he said You have a female goat tied up to the rear door of home to the other he said You have a moody hen, you need to bring her to do Ebo Having heard the words of Ifa the guards grew leary of arresting him, and instead excused themselves and left.
After the guards had left, Ogbe-Ate once again threw himself on the shore and begged Ifa for forgiveness, he then remembered the fish Ifa had asked for, and having spent some time, finally caught one for his Ifa and offered the rogation. Upon opening the fish, Ogbe-Ate found inside all of his Ikin.


The wife of the Moyubero was consulting Ifa, one day her husband went to the home of Orumila and asked him about his wife. Orumila had her hidden behind the door that faced the street. The Moyubero asked that Orumila consult Ifa for him. Orumila cast Ifa, and Ifa said that the Moyubero needed to make an ebo with 3 rats.
With that the Moyumbero took the three out of a bag that he had with him. The rats scurried about Orumilas home. Orumila asked the Moyumbero to catch the rats, and as he ran around, the Moyumbero discovered his wife, He then insulted and struck Orumila.
Orumila then cursed the Moyumbero and changed him into a goat. Several days later, Orumila cast Ifa for the King, Olofi. And Orumila told him that he needed to do ebo with a large goat. The king sent his men to the forest, and found a large goat, brought him back to Orumila for the Ebo.
Orumila could see that it was the goat that had once been the Moyumbero, but Orumila looked away when the goat, unable to speak, due to the rope around his mouth, pleaded with Orumila with his eyes. The goat was offered as a sacrifice.


There were two lands, seperated by a wide river, the inhabitants of one side a warriors, and on the other side the people are more peaceful. One day the warriors asked the King of the peaceful people for quantities of grain and feed, oil that they needed.
The King of the peaceful people told the warrior king that he could not give them what they asked for,since it was not just his food but the food of all the people. The warrior King said if he was not given what he had asked for then there would be war.
Since the peaceful people did not even have weapons, they feared so much that some went to see Orunmila. But they could not find him in his home, as Orunmila was returning those women that had sought his help beseched him so much for help that Orunmila had to say, I did not bring with me the items I need to divine for you, and give you proper advice. This in spite of the fact that Orunmila always tries to help women. The women continued to ask for his help, since they feared for their lives or of becoming prisoners of the warrior tribe. So Orunmila picked up 21 rocks from the ground and asked for 2 dark colored hens. With these he would give an offering to Oshun at the rivers edge. But the women answered that they did not have 2 hens to give him.
One of the women said he had 2 hens at her home, but they are brooding hens. Orunmila told her to go and fetch the hens, and quickly made an offering to the river. When the warriors tribe decided to attack, it began torain so heavely that the river flooded with great force. This happened at the time when the warrior tribe was at the lower end of the river, They had been caught unware and many of them drowned, and the others became disoriented and did not know where to go. The women of the peaceful tribe began to attack the warriors with sticks and rocks, and other farm impliments. They took advantage of the situation and won the war against the warrior tribe.

Maferefun Orunmila, Maferefun Adie Melli, Maferefun Oshun, Lodafun Ota.
OgbeAte must always do something for woman.


The ground that the Elephant steps on never revives
Akoda was first initiated by man
Asheda was also initiated by man
Araba, the chief pries of Ifa, also
Only Orunmila Oshingbo Olojo Igbon
is the only one whose initiator is unknown
Orunmila Eleri Ipin Ibi Keji Olordumare.
Orunmila witness of faith, second to Olordumare

Under this Odu, the man is a slave to women
to remedy this situation
Take Orunmila in two containers to the river,
along with the 21 rocks of Ogbe Ate
Place Ifa on the shore and feed the river two dark hens
giving some of the same to your Ifa and the 21 rocks

Ebo: 1 moody hen, 21 river rocks, 1 rooster and 1 pigeon.
Ebo: 1 akuko, 1 brooding hen, 2 ella tutu, 1 pieces of chain, a piece of cloth that was taken from the king.
Ebo: 1 chicken fror Elegua, 7 coconuts, cañamoque, it goes under Elegua
Ebo: 1 akuko, 2 hens, 1 brooding, 2 ella, a piece of leather around the waist, eku, ella, epo, and after the ebo the person should clean himself with the brooding hen, then offer it to the persons shadow.
Ebo: Eyeles merin, abebo-adie merin, owo.
Ebo: 1 akuko, adie melli, eyeles melli, ekute melli, owo, a chain around the waist.
Ebo: 1 gallo, 1 gallina, que este echada, 2 ella tutu, 1 pedazo de cadena, una tire de cuero que le quito al Rey. Derhecho.
Ebo: 1 pollito que se le da a Elegua, 7 obi, cañamoque, va debajo de Elegua y a veces coje comida.

Ebo: 1 gallo, 2 gallinas, una que este echada, o sea clueca, 2 pescados, una tira de cuero que cubra la cintura, eku, ella, epo, y despues de la rogacion se limpia el cuerpo de la persona con la gallina clueca y se mata arriba de su combra.
Ebo: Eyeles merin, abebo-adie merin, owo.
Ebo: 1 akuko, adie melli, eyeles melli, ekute melli, owo, una cadena que le enrrede la cintura.
Ebo: 1 gallo, 1 gallina, que este echada, 2 ella tutu, 1 pedazo de cadena, una tire de cuero que le quito al Rey. Derhecho.
Ebo: 1 pollito que se le da a Elegua, 7 obi, cañamoque, va debajo de Elegua y a veces coje comida.
Ebo: 1 gallo, 2 gallinas, una que este echada, o sea clueca, 2 pescados, una tira de cuero que cubra la cintura, eku, ella, epo, y despues de la rogacion se limpia el cuerpo de la persona con la gallina clueca y se mata arriba de su combra.
Ebo: Eyeles merin, abebo-adie merin, owo.
Ebo: 1 akuko, adie melli, eyeles melli, ekute melli, owo, una cadena que le enrrede la cintura.

Ebo for Ogbe Ate to bring Good Fortune via Echu:

Take the leaf from the Podigiosa
Make three circles with osun (red)
and three with efun (white)
With white and black thread
hang this near the entrance to the home
and say these Yoruba words

Afunini la Ifange
Ajecosi LeCobu Ifan bodu
Sadem Cere
Eshu Odara, Eshu Odara, Eshu Odara
Ke Osare, Ke Olo Laefange Cumi

which translates to;
Eshu will bring me wealth
Eshu will bring me money
Eshu run and fetch me my Good Fortune

As the leaf grows, so will your good fortune, change the leaf after it dries out

Yoruba Fokelore

Eshu and the Four eyed Goat

One day Eshu heard that king Metolofi had come into possession of a goat with four eyes; two situated on top of it’s head and two others at the back. Presenting this beast to his people, the king proclaimed that this amazing goat would be able to watch all of the people all of the time. The goat would watch what everyone was doing, and if anyone disobeyed the king or broke the kings laws – the goat would immediately report the event back to the king. Thus, king Metolofi would become revered as the bringer of perfect justice to his realm.

Now Eshu became very indignant at this. He found it unacceptable that anyone should know all of his actions, all of the time – even the king! So, Eshu declared loudly that he would be able to act freely, without any fear of the goat reporting his actions. Eshu had a plan.

Eshu found the spirit Ifa, and made a sacrafice of a hat and four different colored pieces of cloth. Ifa proceeded to remodel the hat and make it into a head covering with four faces; each one a different color. Ifa then equipped Eshu with this head covering and sent him on his way.

Now, wearing the head covering, Eshu found the kings number one wife traveling on the road between the temple and the palace and assaulted her with rude and ribald comments; even throwing horse dung onto her dress. Many people had seen this exchange and were shocked that anyone would be so bold and foolish to assault the kings number one wife, and in public!

The goat saw the exchange and immediately reported it to the king, but could only say that the assailant was wearing a red head covering. The king then called together all of the people who had seen the deed and asked them to report on who had done this – but they each described a different colored head covering. Some said it was blue, others yellow, others white, and still others agreed with the goat that it had been red. No consensus could be reached.

The crowd began to argue heatedly with one another. Those that saw one color called the others liars and traitors. Some claimed the others were mad or had been in on the deed and were now trying to cover it up. The arguing became fighting and chaos erupted in the courtyard of the king.

The king then sent his minister to the people to calm them down, and to find out who was behind all of this trouble. While the minister was in the midst of the crowd, Eshu (again disguised in his four colored head covering) took the opportunity to strike down the minister in front of everyone – then slip out before he could be seized.

Again, the goat saw the deed and reported to the king that the minister had been slain, but this time by someone wearing a blue head covering. When the king ordered that the man wearing a blue head covering be brought forward – again the crowds began arguing and fighting bitterly with one another.

“The murderer was not wearing blue! It was red!” cried one observer.

“No you imbecile, it was neither blue nor read; it was yellow!” cried another. And so it went round and round with each believing his own eyes and disbelieving the report of his neighbor.

Finally, Eshu arrived without his disguise on, and called for the king to settle the matter. Surely with such a remarkable goat the solution would be trivial. But, the king could not and was humbled before his people. So he offered the goat up as a sacrifice to Eshu and hid his face away his angry people and regretted his previous boasting.

Ifa Related


Ifa, god of divination, who is usually termed the God of Palm Nuts, because sixteen palm-nuts are used in the process of divination, The name Ifa apparently means something scraped or wiped off: he has the title of Gbangba (explanation, demonstration, proof). Ifa’s secondary attribute is to cause fecundity: he presides at births, and women pray to him to be made fruitful; while on this account offerings are always made to him before marriage, it being considered a disgrace not to bear children. To the native mind there is no conflict of function between Ifa and Obatala, for the former causes the woman to become pregnant, while the latter forms the child in the womb, which is supposed to be a different thing altogether.

Ifa first appeared on the earth at Ife, He tried to teach the inhabitants of Ife how to foretell future events, but they would not listen to him, so he left the town and wandered about the world teaching mankind. After roaming about for a long time, and indulging in a variety of amours, Ifa fixed his residence at Ado, where he planted on a rock a palm-nut, from which sixteen palm-trees grew up at once.

Ifa has an attendant or companion named Odu (? One who emulates), and a messenger called Opele (ope, puzzle, or ope, palm-tree). The bandicoot (okete) is sacred to him, because it lives chiefly upon palm-nuts. The first day of the Yoruba week is Ifa’s holy day, and is called ajo awo, “day of the secret.” On this day sacrifices of pigeons, fowls, and goats are made to him, and nobody can perform any business before accomplishing this duty.

A priest of Ifa is termed a babalawo (baba-ni-awo), “Father who has the secret,” as the natives never undertake anything of importance without consulting the god, and always act in accordance with the answer returned. Hence a proverb says, “The priest who is more shrewd than another adopts the worship of Ifa.” As Ifa knows all futurity, and reveals coming events to his faithful followers, he is considered the god of wisdom, and the benefactor of mankind. He also instructs man how to secure the goodwill of the other gods, and conveys to him their wishes, His priests pluck all the hair from their bodies and shave their heads, and always appear attired in white cloths.

The general belief is that Ifa possessed the faculty of divination from the beginning, but there is a myth which makes him acquire the art from the phallic god Elegba. In the early days of the world, says the myth, there were but few people on the earth, and the gods found themselves stinted in the matter of sacrifices to such an extent that, not obtaining enough to eat from the offerings made by their followers, they were obliged to have recourse to various pursuits in order to obtain food. Ifa, who was in the same straits as the other gods, took to fishing, with, however, he had small success; and one day, when he had failed to catch any fish at all, and was very hungry, he consulted the crafty Elegba, who was also in want, as to what they could do to improve their condition. Elegba replied that if he could only obtain the sixteen palm-nuts from the two palms -that Orungan the chief man, had in his plantation, he would show Ifa how to forecast the future; and that he could then use his knowledge in the service of mankind, and so receive an abundance of offerings. He stipulated that in return for instructing Ifa in the art of divination, he should always be allowed the first choice of all offerings made. Ifa agreed to the bargain, and going to Orungan, asked for the sixteen palm-nuts, explaining

to him what he proposed to do with them. Orungan, very eager to know what the future had in store for him, at once promised the nuts, and ran with his wife Orisha-bi, “Orisha-born,” to get them. The trees, however, were too lofty for them to be able to reach the palm-nuts, and the stems too smooth to be climbed; so they retired to a little distance and drove some monkeys that were in the vicinity into the palms. No sooner were the monkeys in the trees than they seized the nuts, and, after eating the red pulp that covered them, threw the bard kernels down on the ground, where Orungan and his wife picked them up. Having collected the whole sixteen, Orisha-bi tied them up in a piece of cloth, and put the bundle under her waist-cloth, on her back, as if she were carryino, a child. Then they carried the palm-nuts to Ifa. Elegba kept his promise and taught Ifa the art of divination, and Ifa in his turn taught Oruno-an, who thus became the first babalawo, It is in memory of these events that when a man wishes to consult Ifa, he takes his wife with him, if he be married, and his mother if he be single, who carries the sixteen palm-nuts, tied up in a bundle, on her back, like a child; and that the babalawo, before consulting the god, always says, “Orugan, ajuba oh. Orisha-bi ajuba oh.” (“Orungan, I hold you in grateful remembrance. Orisha-bi, I hold you in grateful remembrance.”

For the consultation of Ifa a whitened board is employed, exactly similar to those used by children in Moslem schools in lieu of slates, about two feet long and eight or nine inches broad, on which are marked sixteen figures. These figures are called “mothers.” The sixteen palm-nuts are held loosely in the right hand, and thrown through the half-closed fingers into the left hand. If one nut remain in the right hand, two marks are made, thus | |; and if two remain. one mark, |. In this way are formed the sixteen “mothers,” one of which is declared by the babalawo to represent the inquirer; and from the order in which the others are produced he deduces certain results. The interpretation appears to be in accordance with established rule, but what that rule is is only known to the initiated. The following are the “mothers”:

This process is repeated eight times, and the marks are made in succession in two columns of four each.

No. 6 is No. 5 inverted; 8 is 7 inverted; 10, 9 inverted; 13, 12 inverted; and 14, 11 inverted. Meji means “two,” or “a pair,” and the following appears to be the meaning of the names:–(1) The close pair (buru, closely). (2) The removed pair (Yekuro, to remove). (3) The street pair (Ode, a street). (4) The closed-up pair (Di, to close up, make dense). (5) The squatting-dog pair (losho, to squat like a dog). (6) The cross-bow pair (oron, cross-bow). (7) The striped pair (abila, striped). (8) ?Vulture-pair (akala, vulture). (9) The pointing pair (sha, to point). (10) The pair ending downward (Ku, to end, da, to upset on the ground). (11) ?The top-heavy pair (Dura, to make an effort to recover from a stumble; opin, end, point). (12) The tattoo-mark pair (ture, name of certain tattoo-marks). (13) The edge pair (leti, on the edge of). (14) The folded-up pair (Ka, to fold or coil). (15) The opened pair (shi, to open). (16) The alternate pair (fo, to pass over, pass by, jump over, skip).

From these sixteen “mothers” a great many combinations can be made by taking a column from two different “mothers,” and figures thus formed are called “children.” Thus (13) and (2) and (11) and (10) make respectively-

The initiation fee paid to a priest for teaching the art of divination is, it is said, is very heavy, and moreover does not cover the whole of the expense; for the Oracle is, like Oracles generally, ambiguous and obscure, and the neophyte finds that he constantly has to refer to the more experienced priests for explanations of its meaning.

When a man is initiated the priest usually informs him that he must
henceforward abstain from some particular article of food, which varies with the individual.

Ifa figures in connection with a legendary deluge, the story of which, now adapted to the Yoruba theology, Some time after settling at Ado, Ifa became tired of living in the world, and accordingly went to dwell in the firmament, with Obatala. After his departure, mankind, deprived of his assistance, was unable to properly interpret the desires of the gods, most of whom became in consequence annoyed. Olokun was the most angry, and in a fit of rage he destroyed nearly all the inhabitants of the world in a great flood, only a few being saved by Obatala, who drew them up into the sky by means of a long iron chain. After this ebullition of anger, Olokun retired once more to his own domains, but the world was nothing but mud, and quite unfit to live in, till Ifa came down from the sky, and, in conjunction with Odudua, once more made it habitable.